Understanding the Gemara of קידושין viewed through the lenses of מדרש רבה.

Torah common law-משנה תורה rejects the Xtian “Paradigm” expressed through the clip Jihad in Bangladesh. Mercy, the 4th Oral Torah middah of the Oral Torah revelation at Horev, (Oral Torah the church denies even exists). Torah common law stands upon the יסוד (mystic Kabbalah) of bringing Case Din precedents in order to compare Case/Rule cases with similar Case\Din cases.

The prophets continuously compared Mercy with Grace (the 5th Oral Torah middah) when they invert their natural Order of רחום וחנון, as originally heard by Moshe Rabbeinu at Horev. These two opposing middot best understood through the כלל\פרט middot expressed through the kabbala of how rabbi Yishmael understood rabbi Akiva’s פרדס inductive reasoning thought process.

חנון כללי – it flows into ערך הפנים ורב חסד. ערך הפנים the 6th and רב חסד seventh middot of Torah judicial justice measurements. All the middot learn in pairs except for אמת which sits on the path of justice as the Nasi of the Sanhedrin court of 13 tohor middot of justice. These 13 middot Midrash refers to them by the סוד משל-נמשל metaphor הכסא-הכבוד נבראו. Rabbi Yochanan taught in mesechta ברכות, that ברכות צריך שם ומלכות … an identical but different perspective of the exact same משל\נמשל taught through Midrash הכסא-הכבוד נבראו. The Talmud views the revelation of the Oral Torah at Horev viewed through the lenses of רמזים. Whereas Midrash views the revelation of the Oral Torah at Horev viewed through the lenses of סודות. Just as the 13 middot learn in pairs, except the Nasi אמת of the Oral Torah court, so too do רמז\סוד define the k’vanna of all halachot within the Talmud. Whereas דרוש\פשט interprets the כוונה of all Aggadah & Midrashim on the T’NaCH Primary Sources of Common Law mussar literature.

The 4th middah of רחום stands upon the 9th Sefirah of יסוד – נצב התורה על רעיות. The Aramaic term רעיות compares to ריעות\friendships. רעיות the Aramaic targum of בנין אב in Hebrew. The רעיות for the middah of רחום: the mitzvot of genocide of all peoples of Canaan, the eternal War waged against Amalek\antisemitism ie Jewish assimilation and intermarriage with Goyim who reject the revelation of the Torah at Sinai, the דיני נפשות Sanhedrin Court ruling made against the stubborn and rebellious minor aged son, all Torah blessings vs. curses to live in the oath sworn lands in prosperity and shalom or endure judicial oppression of Par’o/Goyim bribed judges and/or prosecuting attorneys vertical courtrooms. The Torah absolutely rejects that the State pays the salaries of Court justices and attorneys. Commonly referred to in the Talmud as בית הלל ובית שמאי, also called “pairs”.

Tehillem 127:1 this פרט verse serves to define the כלל of Tehillem 127. The Holy Writing in the T’NaCH serve as the Gemara to the Mishna; the Mishna in reference to the T’NaCH – the Books of the Prophets. Specifically in this case the פרט p’suk of Yirmeyahu 1:10 contained within its כלל sugya of ירמיה א:ד-י.

בראשית רבה א:ד.

בראשית ברא אלהים. ששה דברים קדמו לבריאת העולם. ויש מהן שעלו במחשבה להבראות. התורה, והכסא, הכבוד נבראו. תורה – מנין? שנאמר (משלי ח) ה’ קנני ראשית דרכו. (This verse references the priority of acquiring wisdom in life. The language of קנני, thus relates to the opening Mishna of קידושין wherein a Man acquires the soul\title to the children born through the union of marriage with a specific woman so “acquired”. כסא – הכבוד מנין? דכתיב (תהלים לג) נכון כסאך מאז וגו’. This p’suk refers to the ‘throne of the king’ – a reference to the revelation of the 13 tohor middot revealed Orally to Moshe at Horev following the sin of the golden calf wherein HaShem made t’shuva and annulled his vow to make from the seed of Moshe Rabbeinu the chosen Cohen people rather than Avraham, Yitzak, and Yaacov. האבות וישראל ובית המקדש ושמו של משיח עלו במחשבה להבראות. The Moshiach compares to korbanot, both exist through formal swearing of oaths which dedicate tohor middot ie מלכות. Its not the form of some grand cathedral building, but rather the pursuit of judicial courtroom justice which defines the substance of intent of the Temple in Jerusalem. Therefore Moshiach and the building of the Federal Sanhedrin court system, referred to by the רמז of בית המקדש. Both swear a Torah oath brit to pursue righteous judicial courtroom justice which makes fair compensation of damages inflicted by Jews upon other Jews … the original intent or thought of Creation/להבראות.

האבות מנין? שנאמר (הושע ט) כענבים במדבר וכו’. The mussar of Hosea makes a focused theme which rebukes the unfaithfulness of Israeli kings. Their corrupt and perverted judgments when dispute heard before their courts. Hence the contrast between grapes which require a lot of water and the desert which lacks water. Hosea often calls Israel to remember the oaths sworn. Specifically: to rule the lands of Canaan with judicial justice. A rejection of the courtroom oppression of Par’o in the days of Moshe, Aaron, and Mariam. The eternal remembrance of redemption from Egypt as expressed through the mitzva of kre’a shma. ישראל מנין שנאמר (תהלים עד) זכור עדתך קנית קדם. This Tehillem bemoans the destruction of the Sanhedrin Federal Court system which translates to mean the g’lut of Jews returning to Goyim kingdoms who despise justice just as did Par’o. Confronted with the oppression of g’lut judicial injustice, only then does Israel remember the Torah oath brit of justice as sworn in the days of old.

בהמ”ק מנין שנאמר (ירמיה יז) כסא כבוד מרום מראשון וגו’. The reference to a throne of glory, a רמז to the 13 tohor middot Oral Torah revelation at Horev. That through the dedication of tohor middot our Yatzir HaTov rules over our Yatzir HaRaw within our hearts. The language מרום exalts the Oral Torah revelation at Horev. מראשון refers to the oath sworn at the Sinai acceptance-revelation, wherein Israel accepted the Torah as our Constitution to rule the land of Canaan with justice. שמו של משיח מנין? שנאמר (תהלים עב) יהי שמו לעולם וכו’. The Oral Torah mitzva of Moshiach does not exist as some cult of personality. The latter defines each and every false messiah throughout Jewish history. Moshiach not a passive noun but rather a concept obligatory verb. No single Man or Woman defines the name of Moshiach because the dedication of this Torah mitzva rejects the judicial oppression of the House of Par’o. The false NT messiah Jesus prioritizes “Sin” rather than “Justice”. The Pauline doctrine of “Original Sin” amplifies the fundamental error made by the corrupt NT Protocols of the Elders of Zion forgery. The name of the Moshiach compares to that of the Temple. Just as the latter prioritizes Sanhedrin lateral courtroom common law courts so too the name of the Moshiach theoretically applies to all generations of the Chosen Cohen People. As the House of Aaron dedicated holy korbanot so too Israel dedicates as holy the pursuit of righteous common law justice through Sanhedrin courtrooms.

רבי אהבה ברבי זעירא אמר אף התשובה שנאמר (שם ל) בטרם הרים יולדו. ואותה השעה תשב אנוש עד דכא וגו’. אבל איני יודע איזה מהם קודם. אם התורה קדמה לכסא הכבוד, ואם כסא הכבוד קודם לתורה From birth to grave this dichotomy metaphor refers to the relationship between the Torah and the Oral Torah as which serves as the First Cause inspiration wherein Israel remembers the oaths sworn by the Avot for the chosen Cohen people to inherit the oath sworn lands as an eternal inheritance. The fraud NT Protocols of the Elders of Zion forgery, its theology totally ignores the oath sworn land inheritance together with the Sinai brit to pursue righteous judicial courtroom justice with has the Torah Constitutional mandate of “Legislative [statute law] Review”. Therefore, it seems to me that the Order of progression follows that the Written Constitution mandates the Sanhedrin Federal common law courts. The Book of דברים having the 2nd name of משנה תורה which means “Common Law”.

א”ר אבא בר כהנא התורה קדמה לכסא הכבוד שנאמר (משלי ח) ה’ קנני ראשית דרכו וגו’. קודם לאותו שכתוב בו (תהלים לג) נכון כסאך מאז. ר’ הוגא ור’ ירמיה בשם רבי שמואל בר ר’ יצחק אמרו מחשבתן של ישראל קדמה לכל דבר. This closing statement addresses a key issue. Once Yosef Karo published his statute law halachic code, this effectively sealed the perversion of the Rambam Civil War. Wherein the מחשבתן של ישראל switched from remembering the oath sworn to the Avot concerning the land and its judicial justice obligations to defining עבודת ה’ לאמונה בשלחן ארוך – religious ritual observances replace the pursuit of judicial justice as faith.

A possible בנין אב for ירמיה א:ד-י, specifically the 10 p’suk, ירמיה ב:כט-ג:י. The first exile came as a direct result of avoda zara. Yet Jews today declare, as if they were Xtians or Muslims, there is only one God! Avoda zara theology all about personal belief in this that or some other God. Following the 10 plagues, the splitting of the Sea of Reeds and the revelation of the Torah at Sinai and Horev, these events witnessed rather than believed because some authority said so. Avoda zara creates cults of personality placed upon pedestals.

The brit faith spins around the central axis of inheriting the lands of Canaan as an eternal inheritance of the Chosen Cohen people. Shall Israel conquer Canaan and rule it like Par’o ruled Egypt or the kings of Canaan ruled through theft, sexual pollution, physical violence & oppressive brutality; specifically expressed through judicial bribery when the victims turned to the courts for restitution of damages inflicted. Shall Israel conquer Canaan and rule this land in the manner of Xtian and Muslim crush and despise minority populations, which compare to low hanging fruits easily plucked. The 2nd paragraph of the kre’a shma outright rejects Xtian and Muslim avoda zara – judicial oppression.

Straight judicial justice shares nothing in common with buying a beautiful dress for ones’ wife and taking her out to dinner. Justice requires t’shuva of remembering the oaths sworn by the Avot wherein HaShem swore a brit alliance that their seed would for ever live as the chosen Cohen people. Justice does not compare to forgetting your wife’s wedding anniversary. Justice requires compensation for actual acts of hatred! Justice requires compensation for actual acts of hatred! Comparable to the blood libel and ghetto gulag or ‘inferior race’ slanders which lead to the gates of the Nazi death camps – acts of absolute hatred and contempt – acts of absolute hatred and contempt.

דברים יד:כב-כז This sugya addresses מעשר שני and acquiring what your heart desires to eat and wear within the City of the Great Sanhedrin Court. This tohor time-oriented commandment creates מלאכים שנברא בקידושה of the Av tohor mitzvot. Israel dwells within the land with security and contentment.

The creation of Adam compares to the precedent of כוי in the closing opening sugya of קידושין. The Torah refers to Adam as האדם לנפש חיה. As the כוי has qualities of both domestic and wild animals so too Man has a Yatzir driven by tohor vs tuma middot spirits. This Human Nature does not qualify as “Sin”. The NT Protocols of the Elders of Zion fraud, imposed a guilt trip which caused Russian peasants to hate and despise Jews. The false notion that Man Kind needs redemption form “Sin”, millennia has cursed Humanity. Slander does not determine the guilt of a man. Only the courts of common law – they rule and distinguish between the righteous and wicked among the Jewish people; emotionally defined as the flow of divine Oral Torah middot; understanding the emotional extremes seen through the lenses of the Yatzir HaTov vs. the Yatzir HaRaw spirits which rule the Human heart/mind relationship.

When a person behaves “Coy” – they seek to deceive others through deceptions like false modesty etc. Bipolar Disorder also known as Manic Depression – opposite pairs of Keter/Malchut of the Sefirot within the framework of the Zohar kabbalah. This Dr. Jekel Mr. Hyde dichotomy defines the eternal struggle between the opposing tohor/tuma spirits which drive the Yatzirot within the bnai brit heart. Its this eternal struggle between conflicting middot which religions of avoda zara confuse with God vs. Satan primitive and barbaric superstitions. Torah wisdom requires that students of Torah learn and discern the distinctions which separate one tohor middah from another. The middah of רב חסד for example – best defined through the Aramaic mystic term מאי נפקא מינא ובעברית תמיד מעשה בראשית.

Hence the middah of רחום stands upon the precedents of genocide commandment: war against the peoples of Canaan, the eternal war against Amalek, the judicial death sentence imposed upon the stubborn rebellious minor son, and blessings vs. curses ie ruling the land with judicial justice vs. enduring g’lut Goyim judicial oppression. The spirit of mercy breathes within the Yatzir Ha’Tov when Sanhedrin justices prioritize the blessing of Israel ruling the land with justice by not assimilating or copying the customs and cultures of Goyim populations and/or civilizations which reject the revelation of the Torah at Sinai. The 2nd Sinai commandment quite clear – Jewish avoda zara results in g’lut from our oath brit homelands. Just that simple, no fancy dance’n.